Whether the Temptation of God Is a Graver Sin Than Superstition?
Objection 1: It would seem that the temptation of God is a graver sin
than superstition. The greater sin receives the greater punishment.
Now the sin of tempting God was more severely punished in the Jews
than was the sin of idolatry; and yet the latter is the chief form of
superstition: since for the sin of idolatry three thousand men of
their number were slain, as related in Ex. 32:28 [*Septuagint
version. The Vulgate has "twenty-three thousand."], whereas for the
sin of temptation they all without exception perished in the desert,
and entered not into the land of promise, according to Ps. 94:9,
"Your fathers tempted Me," and further on, "so I swore in My wrath
that they should not enter into My rest." Therefore to tempt God is a
graver sin than superstition.
Obj. 2: Further, the more a sin is opposed to virtue the graver it
would seem to be. Now irreligion, of which the temptation of God is a
species, is more opposed to the virtue of religion, than superstition
which bears some likeness to religion. Therefore to tempt God is a
graver sin than superstition.
Obj. 3: Further, it seems to be a greater sin to behave
disrespectfully to one's parents, than to pay others the respect we
owe to our parents. Now God should be honored by us as the Father of
all (Malach. 1:6). Therefore, temptation of God whereby we behave
irreverently to God, seems to be a greater sin than idolatry, whereby
we give to a creature the honor we owe to God.
_On the contrary,_ A gloss on Deut. 17:2, "When there shall be found
among you," etc. says: "The Law detests error and idolatry above all:
for it is a very great sin to give to a creature the honor that
belongs to the Creator."
_I answer that,_ Among sins opposed to religion, the more grievous is
that which is the more opposed to the reverence due to God. Now it is
less opposed to this reverence that one should doubt the divine
excellence than that one should hold the contrary for certain. For
just as a man is more of an unbeliever if he be confirmed in his
error, than if he doubt the truth of faith, so, too, a man acts more
against the reverence due to God, if by his deeds he professes an
error contrary to the divine excellence, than if he expresses a
doubt. Now the superstitious man professes an error, as shown above
(Q. 94, A. 1, ad 1), whereas he who tempts God by words or deeds
expresses a doubt of the divine excellence, as stated above (A. 2).
Therefore the sin of superstition is graver than the sin of tempting
God.
Reply Obj. 1: The sin of idolatry was not punished in the above
manner, as though it were a sufficient punishment; because a more
severe punishment was reserved in the future for that sin, for it is
written (Ex. 32:34): "And I, in the day of revenge, will visit this
sin also of theirs."
Reply Obj. 2: Superstition bears a likeness to religion, as regards
the material act which it pays just as religion does. But, as regards
the end, it is more contrary to religion than the temptation of God,
since it implies greater irreverence for God, as stated.
Reply Obj. 3: It belongs essentially to the divine excellence that it
is singular and incommunicable. Consequently to give divine reverence
to another is the same as to do a thing opposed to the divine
excellence. There is no comparison with the honor due to our parents,
which can without sin be given to others.
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